and knowing the rulings and meanings embodied in the Sharia are among the noblest branches of knowledge. Some of this knowledge is evident and understood by many people, while some is subtle and understood only by a select few. Thus, the analogical reasoning of many scholars is rejected for contradicting the scriptural texts, because sound analogy eludes them, just as many people fail to perceive the subtle indications of rulings contained in those texts.
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As for their claim that continuing with an invalidated Hajj is contrary to analogy, this is not so. Allah has commanded the completion of Hajj and ‘umrah. Thus, anyone who begins either must continue, even if he undertook it voluntarily; on this the imams agree. They disagree, however, over whether other voluntary acts of worship become obligatory once begun. By entering the consecrated state, a person becomes obliged to continue until he leaves that state, and to refrain from intercourse during Hajj. If he has intercourse during Hajj, this does not remove his obligation to complete it.
The same applies to fasting in Ramadan. Since completing the fast is obligatory by virtue of His words:
“Then complete the fast until nightfall,”
breaking it does not release a person from the obligation to complete it. Rather, he must complete his Ramadan fast even if he has invalidated it. This is because fasting has a fixed endpoint—sunset—just as Hajj has an appointed time